耶和華降臨的日子 THE DAY OF THE LORD ( Isaiah 以賽亞書 66:15-24) 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 主耶穌啊，我願你來  (啟22:20)

Come, Lord Jesus! (Revelation 22:20) 

耶和華降臨的日子

THE DAY OF THE LORD

經文:   Isaiah  以賽亞書  66:15-24

有聖經學者以以賽亞書66章比對聖經舊、新約66卷書。如果這樣,本書最後的一章就對應聖經最後一卷書──啟示錄。事實上, 以賽亞書的最後一段經文, 講論神的審判、人在列國中傳揚神、所有流落異鄉的以色列民歸回耶城、惡者遭受可怕刑罰的事，與啟示錄結束的部份所預言的情景, 也非常相似。下文列出經文對比, 可以看到新約(特別是啟示錄)怎樣解釋本段預言的應驗和意義:

Some bible scholars analogize the 66 chapters of the Book of Isaiah to the 66 books of the Old Testament and New Testament Bible.  Accordingly, the last chapter of the Book of Isaiah would correspond to the last book of the Bible – the Book of Revelation.  In fact, the last passage of the Book of Isaiah talks about God’s judgment, people proclaiming God among the nations, the returning of all Israelites in countries not their own to Jerusalem, and the wicked receiving horrific punishment, which are very similar to the scenes prophesied at the end of the Book of Revelation.  The following juxtaposition of the scriptures shows how the New Testament (especially the Book of Revelation) explains the fulfillment and the meaning of the prophecy in this passage: 

15 耶和華必在火中降臨, 烈怒火燄焚燒地球

    彼後 3:10-12   主的日子……來到,有形質的都要被烈火銷化, 地和其上     的物都要燒盡了。

15  The Lord will come in fire, and his chariots like the whirlwind, to render his anger in fury, and his rebuke with flames of fire.

2 Peter 3:10-12  The coming of the day of God…..the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn.

16 耶和華施行審判

       啟19:11-21  在馬上的、稱為誠信真實,他審判爭戰都按公義。

16 The Lord will enter into judgment

Revelation 19:11-21 The one sitting on it (a white horse) is called Faithful and True, and in righteousness he judges and makes war.

17 分別為聖、潔淨自己的人可以進入; 吃豬肉、倉鼠的不能進入

       啟22:14~15  那些洗淨自己衣服的從門進城; 城外有那些犬類

17 Those who sanctify and purify themselves to go into the gardens, following one in the midst, eating pig's flesh and the abomination and mice, shall come to an end together.

Revelation 22:14-15  Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates.  Outside are the dogs…..

18 我知道他們的行為和他們的意念

       啟2:2,9,13  我知道你的行為/患難/居所……

       我必將萬民萬族聚來，看見我的榮耀

       啟11:1 世上的國,成了我主和主基督的國。他要作王

18  I know their works and their thoughts

Revelation 2:2, 9, 13 I know your works/your toil/where you dwell…..

The time is coming to gather all nations and tongues. And they shall come and shall  see my glory

Revelation 11:15  The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever 

19 我要差到列國去……他們必將我的榮耀傳揚在列國中

       可16:15 他又對他們說、你們往普天下去、傳福音給萬民聽

19 I will send survivors to the nations….. And they shall declare my glory among the nations.

Mark 16:15  Go into all the world and proclaim the gospel to the whole creation.

20 他們必將你們的弟兄從列國中送回……作為供物獻給耶和華，

    好像以色列人用潔淨的器皿盛供物奉到耶和華的殿中

         羅12:1 所以弟兄們, 我以神的慈悲勸你們, 將身體獻上, 當

         作活祭, 是聖潔的

20    And they shall bring all your brothers from all the nations as an offering to the Lord…..to my holy mountain Jerusalem, says the Lord, just as the Israelites bring their grain offering in a clean vessel to the house of the Lord

Romans 12:1  I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

21 我也必從他們中間取人為祭司，為利未人

     啟1:6 使我作他父神的祭司(另5:10羅15:16彼前2:5.9等)

21  And some of them also I will take for priests and for Levites

Revelation 1:6  made us a kingdom, priests to his God and Father (also 5:10, Romans 15:16, 1 Peter 2:5, 9 and etc.).

22 我造新天新地

          啟21:1 我又看見一個新天新地, 因為先前的天地已經過去了

22 For as the new heavens and the new earth that I make shall remain before me

Revelation 21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.

23 凡有血氣的必來在我面前下拜

          啟15:4 主阿、誰敢不敬畏你、不將榮耀歸與你的名呢

23  All flesh shall come to worship before me

Revelation 15:4  Who will not fear, O Lord, and glorify your name?

24 他們的蟲是不死的；他們的火是不滅的

          啟14:11 他受痛苦的煙往上冒、直到永永遠遠(參可9:48)

24  Their worm shall not die, their fire shall not be quenched

Revelation 14:11  The smoke of their torment goes up forever and ever (refer to Mark 9:48).

主的日子要像賊來到一樣那日天必大有響聲廢去有形質的都要被烈火銷化地和其上的物都要燒盡了這一切既然都要如此銷化你們為人該當怎樣聖潔怎樣敬虔切切仰望神的日子來到在那日天被火燒就銷化了有形質的都要被烈火鎔化但我們照他的應許盼望新天新地有義居在其中親愛的弟兄啊你們既盼望這些事就當殷勤使自己沒有玷污無可指摘安然見主(彼後3:10-14)。

“But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies^[b] will be burned up and dissolved, and the earth and the works that are done on it will be exposed.  Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!  But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.  Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.” (2 Peter 3:10-14)

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

聖殿 THE HOLY TEMPLE (Isaiah 以賽亞書 66:1-14) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 

神啊! 求你賜給我一個憂傷痛悔的心, 會因你的話而戰兢

O Lord!  Give me a broken and contrite heart that would tremble at Your word.

聖殿 

THE HOLY TEMPLE

經文:   Isaiah  以賽亞書 66:1-14

新天新地的中心是新耶路撒冷。但是出乎以色列人意料之外的事,就是先知描述將來的美景時, 竟然沒有他們看為至寶的聖殿。這不是先知的疏忽, 因為新約的使徒約翰在啟示錄的異像中, 更加清楚的說:  「我未見城內有殿，因主神─全能者和羔羊為城的殿。」(啟21:22)

The center of the New Heavens and New Earth is the New Jerusalem.  But what is surprising to the Israelites is that when the prophet describes the beautiful scenes of the future, the Holy Temple that they consider most precious is nowhere to be found.  This is not an oversight on the prophet’s part because Apostle John’s vision in the book of Revelation in the New Testament describes it even more clearly, “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.” (Revelation 21:22) 

以賽亞向讀者解釋, 將來沒有聖殿的原因: 

Isaiah explains to the readers the reasons for the absence of the Holy Temple:

1.  新天新地不是物質化的世界, 天和地這兩樣用來代表整個宇宙的東西, 在將來的境界中被喻為只是一些簡單的傢俱──座位和腳凳, 如果人希望建聖殿, 根本沒有物料可用, 所以:「你們要為我造何等的殿宇？」(1)

The New Heavens and New Earth is not a material world.  Heavens and Earth, the two things that represent the entire universe, are regarded only as simple furniture in the future – seat and footstool.  If people want to build the Holy Temple, there are simply no materials that can be used.  Therefore, “what is the house that you would build for me?” (1)

 2.   舊約中, 聖殿是神的居所的象徵(翻譯作聖殿一個最常用的字是神的家)。在新天新地裡, 神與人同在, 不再需要象徵。「哪裡是我安息的地方呢？」(1)說出真正神的所在不是地點, 而是組合。所羅門興建聖殿時, 已經認識這點。所以他說:「神果真住在地上嗎？看哪，天和天上的天尚且不足你居住的，何況我所建的這殿呢？」(王上8:27)「這一切都是我手所造的(包括聖殿)，所以就都有了(不必重建)。但我所看顧的，就是虛心痛悔、因我話而戰兢的人。」(2)神在聖殿中,看顧(或看重)的不是禮拜儀式, 乃是誠懇的態度。

In the Old Testament, the Holy Temple is the symbol of God’s dwelling place (the most commonly used term in the translation of the Holy Temple is the House of God).  In the New Heavens and New Earth, God dwells with people and therefore no need for a symbol.  “What is the place of my rest?” (1) indicates that the fundament of the House of God lies not in the location but of what it’s composed of .  When Solomon built the temple, he already knew that.  Therefore, he said, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you; how much less this house that I have built!” (1 Kings 8:27)  “All these things (including the temple) my hand has made, and so all these things came to be (no need to build)…..But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word.”(2)  So, what God looks for (or values) in the temple is not the worship rituals but the sincerity.     

以賽亞用四件事來形容假敬拜所表現的形式，這四件事本身在選民的制度中是對的，應當行的。它們是：宰牛，獻羊羔，獻供物，燒乳香。但他們卻使這四件事變成了四種拜偶像的可憎舉動──殺人，打折狗項，獻豬血，稱頌偶像(3)。

Isaiah illustrates the bearing of false worship with four practices.  These four practices, in and of itself, are creditable in the Israelites’ system.  They are: slaughtering an ox, sacrifice of a lamb, presenting a grain offering, and making a memorial offering of frankincense.  But they have made these four practices into four despicable acts of idol worship – killing a man, breaking a dog’s neck, offering pig’s blood, and blessing an idol (3).    

    

因此，假敬拜的意思就是損害真實的東西。先知接著說明這種損害是如何發生的。那是出於內心的不忠。百姓揀選自己的道路，行可憎惡的事，使真正的敬拜受到腐蝕。這種腐蝕了的儀式，令神厭惡(4)。

Therefore, false worship means damaging the real thing.  The prophet then further explains how the damage occurs.  It stems from the unfaithfulness in their heart.  The people choose their ways and delight in their abominations, corrupting the true worship. God is disgusted with the corrupted rituals (4).

但是神卻定意要使「愛慕耶路撒冷的都要與他一同歡喜快樂」(10~14節一共提到五次)。先知用一個本書出現多次的意象──母親(42:14;46:3;49:15~16;54:1;65:23)  來表達這個肯定和快樂的意願:  母親懷孕生子(7-9)、在懷中餵奶(10-11)與搖弄在膝上(12-14)。

But God is determined to make “all you who love her (Jerusalem), rejoice with her in joy” (mentioned a total of 5 times in verse 10 – 14).  The prophet uses a symbol that appears many times in this book – mother (42:14;46:3;49:15-16;54:1;65:23) to express this sure and blissful wish: a mother with child and giving birth (7-9), nursing from her breast (10-11), and bouncing on her knees (12-14).  

新約將聖殿靈意化, 讓我們在現今物質化世界中, 準備迎接新天新地神作聖殿的來臨:

The New Testament gives the Holy Temple a spiritual meaning.  So let us prepare ourselves in the material world to get ready for the New Heavens and New Earth where God is the Holy Temple:

 1.  耶穌與撒瑪利亞婦人談道時, 指出聖殿的存在, 重點不在於地點, 而是以心靈和誠實的敬拜(約4:20~24)。

When Jesus shares the gospel with a Samaritan woman, he points out that what matters is not where the temple stands but whether the worship is in spirit and in truth (John 4:20-24).

 2.  保羅說, 信徒的身體就是聖殿(林前3:16~17), 必須小心保養, 注重健康, 免致聖殿受損壞, 招來神的責備。

Paul says that the believers’ bodies are God’s temple (1 Corinthians 3:16-17) that must be cared for carefully and kept healthy so as not to be injured and be reproached by God. 

 3.  彼得告訴信徒, 聖殿不是建築物, 神的家是教會。每一個信徒是一塊靈石, 要一起委身投入工程, 聖殿才能建立(彼前2:4~7)。

Peter tells believers that the temple is not a building and the church is the house of God.  Every believer is a piece of living stone whose commitment to work together is required in order to make the construction of the temple a success (1 Peter 2:4-7). 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

新天新地 NEW HEAVENS AND A NEW EARTH (Isaiah 以賽亞書 65:1-25) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung (English Translation: Ms. Lori Wong)

 

主啊! 我願你國度早日來臨

O Lord!  May Your new Kingdom arrive soon.

新天新地

NEW HEAVENS AND A NEW EARTH

經文:   Isaiah  以賽亞書 65:1-25

65章與66章之神諭的用意，是作為對63:7~64:12之禱告的答覆。事實上，65:6「我必不靜默……」明確地回答了64:12「你仍靜默麼」的哀怨問題。

The revelation in chapter 65 and 66 is intended as a response to the prayer in  63:7-64:12.  In fact, 65:6 “I will not keep silent…..” clearly answers the grief stricken question “will you keep silent…?” in 64:12.   

信徒在世上遭遇苦難, 並非神掩眼不顧。耶和華說: 「我施行報應」(7), 然而現在世代是神作為的過渡階段, 要到將來的日子才彰顯神完滿的安排。這正是現代神學家提出, 末世是已經來到, 但尚未完成 (Already but not yet) 的觀念。以賽亞在這種啟示亮光下, 說出了現在和未來的神國度和作為。

Believers have sufferings in the world, but it is not because God shuts His eyes.  The Lord says, “I will repay” (7).    However, the current world is a transitional phase of God’s work. His complete and perfect arrangement will be revealed in the future.  This is exactly what modern day theologists suggest – the end of the world has arrived, but it has not come to an end yet (the already but not yet concept).  In the light of God’s revelation, Isaiah enlightens us on God’s current and future work and Kingdom.  

Ⅰ．現今世代: 兩種境況、兩類人(1~14)

      The Current World:  Two Situations, Two Categories of People (1 - 14)

以賽亞的聽眾雖然都是以色列人, 同一的血統維繫他們的國籍,但是不同的靈命使他們在神的國度裡分為兩類人。1.「你們」: 是「那悖逆的百姓」(2)、「你們這些離棄耶和華」的人(11); 2.「我的選民、我的僕人」(9): 是「尋求我的民」(10)。耶穌講論天國比喻時,同樣將人分成兩類: 麥子和稗子(太13:24~30)、綿羊和山羊(太25:31~46)。

Although Isaiah’s audience are all Israelites in a nation of a common lineage, their spiritual situation separates them into two categories.  1. “You”: “a rebellious people” (2), “you who forsake the Lord” (11);   2. “My chosen, my servants” (9): “my people who have sought me” (10).  When Jesus speaks on the Kingdom of Heaven through parables, He also separates people into two categories:   Wheats and weeds (Matthew 13:24-30), sheep and goats (Matthew 25:31-46). 

就如耶穌所講的比喻, 在現今世代, 選民團體龍蛇混雜, 離棄耶和華的和尋求耶和華的兩類人同時存在, 而際遇表面看來並無兩樣。但是「當審判的時候, 惡人必站立不住。」(詩1: )這兩類人各有不同結果, 特別在13~14節中, 先知將「我的僕人」和「你們(離棄耶和華的」彼此相反的遭遇, 逐一列出比較。善惡各有報, 因為耶和華「必施行報應。」(6)

Like the parables that Jesus tells, in the present age, there are a mix of people in the assembly of God’s chosen.  Those who desert the Lord and those who seek the Lord both are present.  On the surface, their lives are not any different.  Yet “the wicked will not stand in the judgment.” (Psalm 1:5)  These two categories of people each have their own destiny.  The prophet has the opposite experiences of “my servants” and “you who forsake the Lord” listed one by one, especially in verse 13-14.  What goes around comes around, for the Lord “will repay” (6).   

Ⅱ．新天新地: 一種境況、一類人(15~25)

      New Heavens and A New Earth:  One Situation, One Category of People (15-25)

主耶和華「另起別名稱呼他的僕人」(15)說明時移世易, 「從前的患難已經忘記，也從我眼前隱藏了。」(16)帶出另一番景象: 「新天新地；從前的事不再被記念，也不再追想。」(17)

“His servants,  He (the Lord God) will call by another name”(15) indicates that it is a different era; “the former troubles are forgotten and are hidden from my eyes” (16) brings out a new scene: “New heavens and a new earth, and the former things shall not be remembered or come into mind.” (17) 

「豺狼必與羊羔同食；獅子必吃草與牛一樣；塵土必作蛇的食物。在我聖山的遍處，這一切都不傷人，不害物」(25)就是11:6~9預言的彌賽亞國度。而這段聖經的描述, 與新約啟示錄比照(啟3:12;7:17;21:1~5),毫無疑問以賽亞所見的就是使徒約翰所預言的新天新地: 神的國度在人間。

“The wolf and the lamb shall graze together; the lion shall eat straw like the ox, and dust shall be the serpent's food.  They shall not hurt or destroy in all my holy mountain” (25) is the Messiah’s Kingdom prophesied  in 11:6-9.  Juxtaposing this description and that in the Book of Revelation (Revelation 3:12, 7:17, 21:1-5) leaves no doubt that the New Heavens and New Earth that Isaiah sees is the same that is prophesied by John the Apostle: God’s Kingdom on earth.  

在這個新天新地裡, 只有一類人: 「我的選民」(22), 他們「都是蒙耶和華賜福的後裔」(23)。

There is only one category of people in this New Heavens and New Earth, “my chosen”(22), they “shall be the offspring of the blessed of the Lord” (23).

信徒在憧憬新天新地的同時, 可以在現今世代淺嚐將來的滋味:

While longing for the New heavens and New Earth, believers can get a taste of the future in the current world:

1.  人以神為樂、人因人喜樂、神以人歡喜(18~19)。讓我們在教會中多發歡樂聲; 在社會多給予人喜樂。

People rejoice in God and in other people; God is glad in His people (18-19).  Let us make a joyful noise  in the  church and share our joy to others in the community.  

2.  在聖山上, 一切都不傷人不害物(25)。願教會生活能彼此造就, 不彼此相咬相吞。

There shall be no hurting or destruction in the holy mountain (25).  May there be mutual edification through church life and no biting and devouring of each other.  

3.  尚未祈求, 神就應允(24)。這也是主告訴我們, 在我們開口祈求之先, 天父早已知道和供應(太6:8)。

God already answered before we call (24).  Our Lord also tells us that He already knows what we need and provides for us before we ask (Matthew 6:8).  

4.  選民必不徒然勞碌(23)。「我親愛的弟兄們，你們務要堅固，不可搖動，常常竭力多做主工；因為知道，你們的勞苦在主裡面不是徒然的。」(林前15:58)

God’s people shall not labor in vain (23).  “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” (1 Corinthians 15:58) 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

父天 HEAVENLY FATHER (Isaiah 以賽亞書 64:1-12) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung (English Translation: Ms. Lori Wong)

 

父阿、願你榮耀你的名(約11:28)

Father, glorify Your name (John 12:28)

父天 HEAVENLY FATHER

經文:   Isaiah  以賽亞書  64:1-12

本章的內容和格式都是接續63章。這兩章長篇禱文，從文學體裁來說，是一篇「集體哀歌」，正如詩篇四十四篇與哀歌第五章。63:7開始了先知向神祈求憐憫, 懇切陳辭, 期望能打動神的心, 為耶路撒冷和聖殿遭毀壞而施行庇祐行動, 紓解民困。「求你從天上垂顧察看」(63:15;64:9)是常見於此種哀歌的呼喊(例哀1:11;3:63;5:1詩80:14)。所羅門在奉獻新的聖殿所作的偉大禱告亦是用了相似的語言(王上8:30)：「你僕人和你民以色列向此處祈禱的時候，求你在天上你的居所垂聽而赦免。」

This chapter is a continuation of chapter 63 in both its contents and style. In terms of literary genre, the two long prayers are ‘communal lamentations’ like Psalm 44 and Lamentations 5. From verse 7, the prophet starts praying earnestly for God’s mercy, hoping to touch God’s heart, so that God would spare Jerusalem and the temple from destruction and the people from calamity. “Look down from heaven and see” (63:15, 64:9) is a cry common in this type of lamentation (example Lamentations 1:11, 3:63, 5:1; Psalm 80:14). Solomon also used similar language in the splendid prayer written for the dedication of the newly constructed temple (1 Kings 8:30): “And listen to the plea of your servant and of your people Israel, when they pray toward this place. And listen in heaven your dwelling place, and when you hear, forgive.”

以賽亞向耶和華禱求, 緊抓著兩個神學觀念與主理論:

Isaiah prays to the Lord; he holds on tightly to two theological concepts and reasons with Him:

1.  耶和華的名  — 聖經中「名」是一個個體的代號; 耶和華的名等耶和華自己(參30:27)。以色列人的歷史就是要將神名字的偉大和奇妙發表出來。例如出埃及的神學意義是: 「我叫你(法老)存立，是特要向你顯我的大能，並要使我的名傳遍天下。」(出9:16)大衛殺歌利亞目的是:「大衛對非利士人說：『你來攻擊我，是靠著刀槍和銅戟；我來攻擊你，是靠著萬軍之耶和華的名，就是你所怒帶領以色列軍隊的神。今日耶和華必將你交在我手裡。我必殺你，斬你的頭，又將非利士軍兵的屍首給空中的飛鳥、地上的野獸吃，使普天下的人都知道以色列中有神。」(撒上17:45~46) 所以以賽亞在這裡求神「使你敵人知道你的名，使列國在你面前發顫！」(2)

THE NAME OF THE LORD —  ‘Name’ in the Bible is the substitute for the individual; the name of the Lord is equivalent to the Lord Himself (refer to 30:27). The history of the Israelites is to proclaim the magnificence and wonder of the name of the Lord. For example, the theological significance of the Israelites leaving Egypt is: “But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.” (Exodus 9:16); the purpose of David killing Goliath is: “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. This day the LORD will deliver you into my hand, and I will strike you down and cut off your head. And I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth, that all the earth may know that there is a God in Israel.” (1 Samuel 17:45-46) So, Isaiah pleads for God to “make your name known to your adversaries, and that the nations might tremble at your presence!” (2)

以賽亞祈求神「建立自己永遠/榮耀的名」(63:12,14)不單是能力的彰顯──這可以為以色列人紓困, 更是祂超越一切的奇妙性情: 「從古以來，人未曾聽見、未曾耳聞、未曾眼見在你以外有甚麼神為等候他的人行事: 你迎接那歡喜行義、記念你道的人。」(4~5)──這令人讚賞神、榮耀神。

Isaiah asks God to “make for Himself an everlasting name” (63:12, 14). This is not just a showcase for His power – which can relieve the Israelites from their plight, but also for His wonderful temperament: “From of old no one has heard or perceived by the ear, no eye has seen a God besides you, who acts for those who wait for him.” (4 – 5) – That glorifies God and brings Him praises.

2.  耶和華是父 —   面對這樣一位偉大和奇妙的神, 以色列人相形見絀。他們不是那些等候神、歡喜行義、記念神道的人。更糟糕的是, 耶和華的偉大能力像火燒乾柴(2), 而以色列人犯罪成為可被火燒的枯葉(6),他們的前途就是無可避免的毀滅。

THE LORD IS THE FATHER  — In the presence of a mighty and wonderful God, the Israelites seem pale in comparison. They are not those who wait for God, joyfully work righteousness and remember Him in His way. What is worse is that the Lord’s mighty power is like brushwood on fire (2), and the Israelites sin and become dead leaves that can be burned (6); their future prospect is unavoidable destruction.

先知知道他們唯一可恃的, 就是重複63章已經提及的身份: 神是他們的父子,而他們是神的子民這兩種關係: 「耶和華啊，現在你仍是我們的父！我們是泥，你是匠；我們都是你手的工作。耶和華啊，求你不要大發震怒，也不要永遠記念罪孽。求你垂顧我們，我們都是你的百姓。」(8~9; 63:8,16)

The prophet knows that the only thing they can rely on is the identity mentioned repeatedly in chapter 63 that is based on the two relationships where God is their Father and they are God’s people: “O LORD, you are our Father; we are the clay, and you are our potter; we are all the work of your hand. Be not so terribly angry, O LORD, and remember not iniquity forever.  Behold, please look, we are all your people.” (8-9; 63:8,16)

有時我們覺得神在天上, 而且祂是個靈, 不缺(或不須)物質。我們好像無從入手, 不知如何表達與神的父子關係。

Sometimes we think that God is in up in heaven and He is a spirit, He does not lack (or need) any material things. It’s like we don’t have any clue how to express our father/son relationship.

讓我借用約壹4:20的話: 「不愛他所看見的父親怎能愛沒有看見的天父呢?」作兒女的, 今天就向父母表達你對他們的愛意。  作父母的, 兒女是從你們世上的父母身上認識天上的父的樣子。請你今天對兒女做一件天父會向祂兒女做的事。

Let me quote 1 John 4:20, “For he who does not love his brother whom he has seen cannot love God whom he has not seen.” As sons/daughters, let us express our love to our father and mother today. As parents, our children learn from us what our Heavenly Father is like, so let us do one thing for our children today that our Heavenly Father would do for His children.

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

公義的救主 THE RIGHTEOUS SAVIOR ( Isaiah 以賽亞書 63:1-19) -- 每日讀經 by 洪同勉牧師 Rev. Tommy Hung

 感謝神, 我接受耶穌為主, 就成為你的兒女, 你是我的父

Thank you God, I accept Jesus as my Lord and I have become Your child, You are my Father.  

公義的救主 

THE RIGHTEOUS SAVIOR

經文:   Isaiah  以賽亞書   63:1-19

以賽亞的名意是耶和華拯救。他取這名基於他所信(或差派他)的神的性情, 而這就是本章先知傳講的信息: 耶和華「是誰呢？就是我，是憑公義說話，以大能施行拯救。」(1) 本章七次提到耶和華救贖或他是救主(1,4,5,8,9,16)。

The name Isaiah means the Lord saves.  He got this name based on the temperament of the God he believes in (or the God who commissions him); and this is the message:  “Who is this…? It is I, speaking in righteousness, mighty to save.” (1)  The Lord saves or He is the Savior is mentioned 7 times throughout the passage (1, 4, 5, 8, 9, 16).  

1.  耶和華為什麼拯救 — Why does the Lord save?

耶和華「是憑公義說話」(1), 他嫉惡如仇, 第一段(1~6)五次說耶和華發烈怒。神發怒有兩個原因: 

The Lord ‘speaks in righteousness’ (1).  He hates sin.  The Lord acting in wrath is mentioned 5 times in the first segment of this chapter (v. 1 – 6).  God gets angry for two reasons:  

• 選民離棄神, 「眾民中無一人與我同在」(3);

• His people desert Him, “from the peoples no one was with me”(3);

• 外邦人趁著神向選民發怒時, 過分地逼害迫他們,「報仇之日在我心中；救贖我民之年已經來到。我仰望，見無人幫助；我詫異，沒有人扶持。所以，我自己的膀臂為我施行拯救；我的烈怒將我扶持。」(4~5)

• During the time the Lord is angry at His people, the foreigners oppress them, “For the day of vengeance was in my heart, and my year of redemption had come.  I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me.” (4 – 5)

 2.  耶和華怎樣拯救 —  How does the Lord save?

當聖經提說神發怒時, 用詞相當強烈。先知一口氣在本章六次提到神「踹」酒醡般踐踏人。(「踹」字在舊約出現27次, 在2~3節則有四次, 另外18節「踐踏」乃同一字, 所以本段一共用了五次; 再加上同義辭「踐踏」[3]。)神這種行動, 比「攻擊」(10)更嚴重, 因為本段用紅色(即血的顏色)來形容神(1~2)。後來再明顯地說明神做的是流血行動:「他們的血濺在我衣服上……又將他們的血倒在地上」(3,6)。

When the Bible talks about God getting angry, the language used is fairly strong.  In this chapter, the prophet mentions God trampling people like ‘treading’ winepress 6 times.  (the word ‘tread’ and its various forms appear 27 times in the Old Testament, 4 of which are in verse 2-3; also, ‘trample’ in verse 18 is the same word, therefore, it is used a total of 5 times in this chapter; and the 6^th is in verse 3 where ‘trample’ is a synonym.)  This action of God is more severe than ‘fighting’ (10), because it says here that God is in red (meaning the color of blood) (1 – 2).  It is even more direct later regarding its bloodiness:  “their lifeblood spattered on my garments…..poured out their lifeblood on the earth” (3, 6).       

 3.  拯救的歷史原因 — The historical reason for salvation.

神的拯救本來是不用流血行動, 因為神從開始就向以色列人施大恩, 並且已經成為他們的救主, 與他們同甘共苦(7~9)。只可惜自摩西時代, 他們就「悖逆」神(10)。經歷了近千年的寬容, 終於神只得讓「我們的敵人已經踐踏你的聖所」(18)。為此, 神必須踹踏列國來再

次施行拯救。

God’s original salvation does not involve bloodshed, because from the very beginning, God is already graceful and merciful to the Israelites, saving them and staying with them through thick and thin (7 – 9).  Unfortunately, since the Moses era, they have been ‘rebelling’ against God (10).  After close to a thousand years’ of lenience, God finally allows “our adversaries have trampled down your sanctuary” (18).  For that, God must tread the foreign nations to deliver His people again. 

以賽亞向讀者講論耶和華拯救的同時, 在本章中提到幾個舊約罕見、而又重要的神學觀念:

While speaking to the reader on the Lord’s salvation in this chapter, Isaiah also mentions several rare but important Old Testament theological concepts:

1.  聖靈 —  除本章二次外(10~11),舊約只有其他三處經文提及(民27: 18詩51:11賽32:15)。本章還有一次「耶和華的靈」(14;這名詞舊約只出現廿多次)。但是這裡將聖靈作為保惠師和代禱者的角色發明出來(約14:16,26~27羅8:26 弗4:30)。

The Holy Spirit - Apart from the 2 references in this chapter (10 – 11), there are only 3 other in the Old Testament (Numbers 27:18, Psalm 51:11, Isaiah 32:15).  There is also one mention of “the Spirit of the Lord” in this chapter (14; this title appears only a little over 20 times in the Old Testament); but the Holy Spirit’s roles as the Comforter and intercessory prayer emerge from here (John 14:16, 26 – 27; Romans 8:26; Ephesians 4:30).   

2.  耶和華是父(16)  — 第九節描述神像父親那樣保抱、懷搋人, 符合舊約以慈父形容神(103:11~13), 也提供了新約中天父是慈悲的神學基礎(路6:36林後1:3)。

The Lord is the Father (16) – Verse 9 describes God lifting up and carrying His people like a father, in line with the depiction of God as a living father in the Old Testament  (Psalm 103:11 – 13), and laying the foundation for the Heavenly Father being the merciful God in the New Testament (Luke 6:36, 2 Corinthians 1:3)

3.  救贖主(16)。這是以賽亞書對神的特別稱號(舊約十七次,而十二次是在本書中)。而救主(8)這個名稱, 舊約十六次的一半是在本書, 這正好成為作者以賽亞的名字的詮釋。

The Redeemer (16) – This is a special title that Isaiah refers to God (17 times in the Old Testament, and 12 of which are in the Book of Isaiah).  As for the title Redeemer (8), half of the 16 references in the Old Testament are in this book; this is the exact reason for the meaning of the author’s name Isaiah.  

這三個神的名稱正好表達三位一體的神學觀念。

The above 3 titles of God perfectly illustrate the concept that God is three in one.  

 

以賽亞在講論耶和華拯救時, 他固然介紹神會如何成就一個怎麼樣的救恩, 但他也不忘表達面對救恩時, 帶給他什麼神的認識, 和與耶和華建立那種的關係。今天你從神的話語中, 除了能夠認識多一點神的旨意外, 可想到怎樣與慈悲的天父建立更深固的關係?

When speaking of the Lord’s salvation, he surely introduces how God achieves what kind of salvation; but he also includes what he learns about God and what kind of relationship he builds with the Lord when presented with the gift of salvation by grace.  Today, apart from learning a little more about God’s will from His word, have you thought about how to build a deeper and more solid relationship with our merciful Heavenly Father? 

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation: Ms. Lori Wong)

成為可讚美的 PRAISEWORTHY ( Isaiah 以賽亞書 62:1 – 12) — 每日讀經 by 洪同勉牧師 Rev. Tommy Hung (English Translation: Ms. Lori Wong)

 

神啊! 我願意作一個得到你稱讚的又良善又忠心的僕人

O Lord!  I’d love to be a good and faithful servant, praiseworthy in Your eyes.

成為可讚美的  

PRAISEWORTHY

經文:   Isaiah  以賽亞書  62:1 – 12

以賽亞向面對被擄的同胞, 傳講了不少神將復興以色列和重建聖殿的預言。本章有異於其他同類信息的地方, 就是以賽亞除了盡先知的責任, 忠實地傳講從神那裡領受的啟示, 更自我投入信息中, 流露深切關懷, 堅信神的應, 還立志承擔責任, 要「使耶路撒冷在地上成為可讚美的」(7)。他告訴讀者, 耶路撒冷會成為可讚美的幾個原因:

To his fellow Israelites who are faced with being carried off, Isaiah proclaims many prophecies  about God reviving Israel and rebuilding the temple.  The difference between this and the other messages is that not only is he doing his best to fulfill his duty as a prophet to proclaim the revelation from God faithfully, he is personally involved - he is deeply concerned; he remains steadfast in God’s promise, even vows to take on the responsibility to make Jerusalem a praise in the earth (7).  Here he gives the readers the reasons Jerusalem will become praiseworthy:     

1.  耶和華的應許 —  先知強調神將來必定使耶路撒冷興旺, 因為不單只「耶和華曾宣告」(11; 這已經足夠), 而且是「耶和華親口所起的」(2), 更何況是「耶和華指著自己的右手和大能的膀臂起誓」(8)的, 那有不成就的可能!

The Lord’s Promise  -- The prophet emphasizes that God will make Jerusalem thrive because not only “the Lord has proclaimed” (11; this is sufficient), but also “the mouth of the Lord will give” (2), and not to mention that “the Lord has sworn by His right hand and His mighty arm”(8).  There is no way for it to fall apart! 

2.  先知恆切不懈的祈求 —  本章是向意志消沉的錫安說的，她有如一個被遺棄的妻子，心神不寧和煩躁。所以先知急忙在第一節表露他的深切關心，他吐露了他為錫安的緣故而不能罷休。他一定要做一些事情來振作其低沉的士氣。以賽亞說他要做個守望者, 晝夜不靜默、不息聲、不歇息地呼籲耶和華(1,6)。他不但像撒母耳那樣「斷不停止為你們禱告，以致得罪耶和華」(撒上十二23), 更像耶穌所講的比喻(路18:1~7)中對不義之官死纏不放的寡婦那樣, 恆切呼籲神, 「不要使祂歇息, 直等祂建立耶路撒冷。」(1,7)

The Prophet’s Continual Prayers  --  This message is for the despondent Zion.  She is like an abandoned wife, disturbed and irritable.  Therefore, the prophet hurries to express his profound concern in the first verse that he cannot quit for Zion’s sake.  He has to do something to boost the low morale.  Isaiah says that he wants to be the watchman, never be silent, take no rest to put the Lord in remembrance all the day and all the night (1, 6).  Not only is he like Samuel, “far be it from me that I should sin against the Lord by ceasing to pray for you” (1 Samuel 12:23), he is more like the widow Jesus speaks of in a parable who never gives up pleading with the unjust judge (Luke 18:1-7), appealing to God faithfully, “give Him no rest until He establishes Jerusalem and makes it a praise in the earth.” (1, 7) 

3.得新名號 — 猶太人的名字往往代表那人的本性。隨著地位的轉變，錫安的舊名已失去代表性，所以耶和華給她新的名字。(參賽1:26;耶33:16; 結48:35)留意本章六次說以色列人要「稱呼/為」: 首先,不稱為撇棄的、荒涼的(4); 然後, 改稱為神喜悅的、有夫之婦、聖民、耶和華的贖民、被眷顧的、不撇棄(4,12)。神也應許教會: 「得勝的，我必將那隱藏的嗎哪賜給他，並賜他一塊白石，石上寫新名；除了那領受的以外，沒有人能認識。」(啟2:17)

The new name given to the Jews usually represents the nature of the people.  — With the change, Zion’s old name no longer reflects her status, and therefore the Lord gives her a new one.  (refer to Isaiah 1:26; Jeremiah 33:16; Ezekiel 48:35)   Pay attention to the six references to “shall…be termed/shall be” regarding the people of Israel:  First, shall no more be termed Forsaken or Desolate (4); then, shall be called God’s Delight, Married Woman, the Holy People, the Redeemed of the Lord, Sought Out, and Not Forsaken (4, 12).  God promises the church too, “To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.“ (Revelation 2:17)   

4.  神喜悅他們  — 4~5節一連四次提到這可能是先知認為最重要的理由。正如約書亞告訴以色列人, 能得迦南地的原因是: 「耶和華若喜悅我們，就必將我們領進那地，把地賜給我們。」(民14:8)先知也很知道耶和華的心意: 「我必歡喜施恩與他們要盡心盡意誠誠實實將他們栽於此地」(耶32:41)

God Delights in Them --   It is mentioned 4 times in a row in verse 4 and 5, probably because it is the most important reason that the prophet knows of.  Just like what Joshua tells the Israelites why they are given the land of Canaan, “If the Lord delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey.“ (Numbers 14:8)  The prophet also knows what is in the Lord’s mind, “I will rejoice in doing them good, and I will plant them in this land in faithfulness, with all my heart and all my soul.” (Jeremiah 32:41)      

英國瑪麗皇后生平最珍愛的一封信, 是一個小女孩寄給她的。信封上寫著: 「瑪麗皇后──不是那艘郵船」。

The letter that Queen Mary of Great Britain treasured the most is one from a little girl.  It says on the envelope, ‘Queen Mary – not the cruise ship’.

你也許像先知那樣懇切地求神使你成為可讚美的人。但你期望人和神讚賞你些什麼?

Perhaps you are like the prophet, you ask God earnestly to make you into praise.  But what would you wish God and people to praise you for?      

每日讀經 by 洪同勉牧師 Rev. Tommy Hung

(English Translation:  Ms. Lori Wong)